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                <text>&lt;span&gt;Bibliothèque Nationale de France&lt;/span&gt;</text>
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                <text>At the beginning of the Revolution, the term "equality" meant an end to the legal differences that had characterized the Old Regime. For example, all individuals would be subject to the same regimen of taxation. Over the course of the decade, however, the Revolution radicalized, and equality expanded to encompass an end to many other sorts of differences, particularly economic ones. Although equality is here represented as a woman, the revolutionaries were capable of using males, particularly Hercules. But this powerful symbol frightened many, especially from the educated elite, and the female "Equality" seemed far less terrifying.</text>
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                <text>http://chnm.gmu.edu/revolution/d/3/|Collection Michel Hennin. &lt;em&gt;Estampes relatives à l'Histoire de France&lt;/em&gt;. Tome 136, Pièces 11948-12048, période : 1794</text>
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                <text>Martyn Lyons, &lt;i&gt;Napoleon Bonaparte and the Legacy of the French Revolution&lt;/i&gt; (London, Macmillan, 1994), p. 70.</text>
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                <text>Naming his brother Lucien to the key post of minister of the interior, Bonaparte quickly moved to establish his political control over the country. He set up “prefects” for every administrative region known as a department; these appointees had final say in such important matters as finances, politics, and the conscription of troops.</text>
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                <text>Establishing a New Administrative Order (1800–1801)</text>
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              <text>An old regime representative body that last met in 1614, which grouped together the three orders or estates of the kingdom: clergy, nobility, and everybody else. This “Third Estate” made up 95 percent of the population. Each order had one vote. The powers of the body were vague, but contemporaries believed they had the right to deny new tax appropriations. When the monarchy’s fiscal problems left it with almost no other choices, Louis XVI called for the convening of the Estates-General in May 1789. He also asked that each order meet at the parish level and draw up cahiers [notebooks] that would express their grievances. This request to consult public opinion and the protracted electoral process were crucial to politicization. At the same time, as the parlements inveighed for the “forms of 1614,” the Third Estate would always be outvoted by the two privileged orders that paid few taxes. Reformers called for both the “doubling of the third,” meaning that this group would comprise half the assembly and for “voting by head.” The King granted the former but not the latter, which deadlocked the Estates-General in May and June until a group of deputies declared themselves the “National Assembly” on 17 June 1789, in the belief that this was where sovereignty truly lay.</text>
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                <text>Etienne Charles de Loménie de Brienne replaces Calonne as Controller–General of Finances.</text>
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              <text>&lt;p&gt;Gentlemen, you have admitted my sex to this patriotic club The Friends of Truth [the club associated with the Cercle social]; this is a first step toward justice. The august representatives of this happy nation have just applauded the intrepid courage of the Amazons [armed women who hoped to join the army] in one of your departments and have permitted them to raise a corps for the defense of the nation. This is a first shock to the prejudices in which our existence has been enveloped; it is a violent stroke against the despotism that has proved the most difficult to uproot.&lt;/p&gt; &lt;p&gt;Do not be just by halves, Gentlemen; . . . justice must be the first virtue of free men, and justice demands that the laws be the same for all beings, like the air and the sun. And yet everywhere, the laws favor men at the expense of women, because everywhere power is in your hands. What! Will free men, an enlightened people living in a century of enlightenment and philosophy, will they consecrate what has been the abuse of power in a century of ignorance? . . .&lt;/p&gt; &lt;p&gt;The prejudices with which our sex has been surrounded—supported by unjust laws which only accord us a secondary existence in society and which often force us into the humiliating necessity of winning over the cantankerous and ferocious character of a man, who, by the greed of those close to us has become our master—those prejudices have changed what was for us the sweetest and the most saintly of duties, those of wife and mother, into a painful and terrible slavery. . . .&lt;/p&gt; &lt;p&gt;Well! What could be more unjust! Our life, our liberty, our fortune are no longer ours; leaving childhood, turned over to a despot whom often the heart finds repulsive, the most beautiful days of our life slip away in moans and tears, while our fortune becomes prey to fraud and debauchery. . . .&lt;/p&gt; &lt;p&gt;Oh! Gentlemen, if you wish us to be enthusiastic about the happy constitution that gives back men their rights, then begin by being just toward us. From now on we should be your voluntary companions and not your slaves. Let us merit your attachment! Do you believe that the desire for success is less becoming to us, that a good name is less dear to us than to you? And if devotion to study, if patriotic zeal, if virtue itself, which rests so often on love of glory, is as natural to us as to you, why do we not receive the same education and the same means to acquire them?&lt;/p&gt; &lt;p&gt;I will not speak, Gentlemen, of those iniquitous men who pretend that nothing can exempt us from an eternal subordination. Is this not an absurdity just like those told to the French on 15 July 1789: "Leave there your just demands; you are born for slavery; nothing can exempt you from eternally obeying an arbitrary will."&lt;/p&gt;</text>
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                <text>The materials listed below appeared originally in &lt;i&gt;The French Revolution and Human Rights: A Brief Documentary History, &lt;/i&gt;translated, edited, and with an introduction by Lynn Hunt (Bedford/St. Martin's: Boston/New York), 1996, 122–23.</text>
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                <text>Like many female activists, the Dutch woman Etta Palm D’Aelders did not explicitly articulate a program for equal political rights for women, though that would no doubt have been her ultimate aim. Instead she worked to bring about a change in morals and customs that would in turn foster a more egalitarian atmosphere for women. She gave this address at a meeting of the Confederation of the Friends of Truth, the first political club to admit women as full members.</text>
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              <text>&lt;p&gt;Citizens, the dangers you are facing are only too certain: nearly 300,000 men are ready to lay siege to your frontiers; you lack gunpowder, arms, and, above all, unity! Your ministers are being forced from office, but what does that matter if they are only replaced by others equally corrupt? What does that matter when the specter of war threatens to burn all your cities and if the land is burned out from under your feet by monsters who have sworn to defeat you, to take at one stroke your fortunes, your hopes, your constitution, and your liberty! The sections, I know, call not only for the ministers to be sacked but that they be judged as criminals for treason! This is being done, but the sections must not limit themselves just to this. They must also become concerned with our external affairs and with interior affairs relative to the capital. Have no doubt, it is Paris, capital of the Revolution, brilliant theater of liberty, that the innumerable armies of all the despots of Europe will burn.&lt;/p&gt; &lt;p&gt;The sections must therefore reform the National Guard, pulverize the existing officer corps, and submit all commissioned and noncommissioned officers to new elections, thereby relighting the patriotic torch which all your hearts embraced the day the Bastille fell. . . .&lt;/p&gt; &lt;p&gt;Look how provincial patriots, tired of having the National Assembly ignore their pleas for arms . . . resolved to take matters into their own hands. The government of the Department of the Bouches-du-Rhône and nearby districts have summoned the heads of the aristocratic horde to declare what they propose to do with the large number of foreigners and fanatical enemies of the Revolution they have enrolled, with the large number of arms they have amassed and . . . above all, to end their preparations for civil war.&lt;/p&gt; &lt;p&gt;Not satisfied with the response they received, they decided to go farther and to begin to undo the counterrevolution which has formed in the south of France. The 15th of this month, every active citizen of the city of Cavaillon . . . threw off the yoke of their tyrants [the papal enclave around Avignon]. . . .&lt;/p&gt; &lt;p&gt;As we are finishing writing this article, we learn that the siege of Carpentras has begun and that the Avignonnais patriots have sworn to destroy the local aristocracy and to take control by themselves of the enormous amount of munitions stored there. . . .&lt;/p&gt; &lt;p&gt;The generals, the officers of the army are showing themselves to be inflexible; the uprisings of what they call &lt;i&gt;la canaille &lt;/i&gt;[the rabble] do not interest their great Spirit.&lt;/p&gt;</text>
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                <text>&lt;i&gt;L'Orateur du peuple,&lt;/i&gt; vol. 3, no. 13 (28 November 1790), 97–104.</text>
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                <text>One of the targets of the left was the officer corps. Recruited from the aristocracy, the military leadership was, of course, suspect. When early battles went poorly, suspicion, justifiable or not, only mounted. Such circumstances led to even more emigration by officers, generating an upward spiral of mutual hostility.</text>
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